維摩經略疏 6.86

6.86

「法施至之會」，三、淨名略答。法施會者無前無後，此即觀施色等一切法趣色，即是色中具十界之法名之為法，以此施佛即是施法，如如意珠具一切寶。其不別者，施者受者唯殊而已，此如三教；若施者受者皆知具寶，此如圓教。故《大經》云「有二種人得大福利：一如法施、二如法受。」此即法施之會。「無前無後」者，前際即生死六道眾生，後際即涅槃四種聖人。若觀三事一如無二皆是中道，非前後際，一時供養一切眾生，是名法施之會。中非二邊而能雙照六道四聖，此十遍攝一切眾生。菩薩因施一色令一切眾生皆得見中，即是大事因緣為令眾生開示悟入，故言施一切。復次若眾生未獲大利，隨其根緣各得法利，名施一切。是則非權非實、能權能實雙照二施，心心寂滅入佛知見，是名法施之會。

From "The Dharma gift... assembly" is the third part: Vimalakīrti's brief reply. The assembly of the Dharma gift has no before or after; this is contemplating the giving of form and so forth, where all dharmas tend toward form—that is, form fully possesses the dharmas of the ten realms, which is called Dharma. Using this to make offerings to the Buddha is itself giving the Dharma, just as a wish-fulfilling jewel contains all treasures. As for those that are not distinct: the giver and the receiver differ only in appearance; this is like the three teachings. If both the giver and the receiver know that it fully possesses treasures, this is like the perfect teaching. Therefore the Great Sūtra says: "There are two kinds of people who obtain great blessings and benefit: first, those who give in accordance with the Dharma; second, those who receive in accordance with the Dharma." This is the assembly of the Dharma gift. "Without before or after": the prior limit is the living beings of the six destinies of birth-and-death; the posterior limit is the four kinds of noble persons of nirvāṇa. If one contemplates the three wheels as one suchness, non-dual and all being the Middle Way, not being the prior or posterior limits, and makes offerings to all living beings simultaneously, this is called the assembly of the Dharma gift. The Middle is not the two extremes, yet can illuminate both the six destinies and the four noble ones; these ten comprehensively gather all living beings. When the bodhisattva, by giving a single form, causes all living beings to see the Middle, this is the great cause and condition to cause living beings to open, display, awaken to, and enter; hence it is said that he gives to all. Furthermore, if living beings have not yet obtained the great benefit, each obtains the benefit of the Dharma according to their capacities and conditions; this is called giving to all. Thus, being neither provisional nor real, yet capable of both the provisional and the real, illuminating both kinds of giving, thought after thought extinguished into stillness, one enters the buddha's knowledge and vision; this is called the assembly of the Dharma gift.